Download A Hindu Critique of Buddhist Epistemology: Kumarila on by John Taber PDF

It is a translation of the bankruptcy on notion of Kumarilabhatta's magnum opus, the Slokavarttika, one of many primary texts of the Hindu reaction to the feedback of the logical-epistemological institution of Buddhist notion. In an intensive statement, the writer explains the process the argument from verse to verse and alludes to different theories of classical Indian philosophy and different technical concerns. Notes to the interpretation and remark cross additional into the historic and philosophical history of Kumarila's rules. The booklet offers an advent to the historical past and the advance of Indian epistemology, a synopsis of Kumarila's paintings and an research of its argument.

The yearbook showcases the various scholar paintings performed in the course of the 2006/2013 educational years – together with undergraduate studios, degree and Masters studios and programmes, and examine levels – and likewise offers a photo of our learn and different actions, in addition to the paintings of the RIBA Office-Based exam applicants.

The Nembe counting approach could have been essentially in line with the association of the digits that makes up the human palms and ft simply because those digits represent the main convenient calculating machine on hand to any person.

Additional resources for A Hindu Critique of Buddhist Epistemology: Kumarila on Perception: The “Determination of Perception” chapter of Kumarila Bhatta’s Slokavarttika: Translation and commentary

Example text

To this argument Kum¯arila responds that the act of memory involved in conceptualized perception is carried out by the self, not the sense faculty. The self, using the sense faculty, as well as the mind, as its instruments, associates what is perceived with an expression (121–122). The self is the knower. ) Still, one could insist that a perceptual awareness should be one that arises directly from the operation of the senses. Since a memory cognition intervenes between the functioning of the senses and the arising of a conceptualized “perception,” the latter should not really be considered a perception.

The self, too, therefore, is identical with Brahman. That is to say, the self in its true nature is not an active, finite individual but changeless, infinite consciousness. According to Ved¯anta philosophy, there are not many selves but one universal Self. ads. Upon 12 INTRODUCTION being fully liberated the self ceases to exist as an individual and consciously merges with the universal Self, Brahman, like a drop of water falling into the ocean. apariccheda, once again, in connection with the discussion of conceptualized perception.

We ´ know that he had numerous predecessors besides Sabara, most of whose names ´ are unknown. mitra as one of the earlier M¯ım¯am . sakas who had made M¯ım¯am . ). Indeed, the vast range of his system, its consistency, and the polish and sophistication of its teachings suggest that it is the culmination of generations of reflection, not the achievement of a single man. Kum¯arila, therefore, should perhaps be seen as the one who gave definitive shape to the teachings of his school, who synthesized them in a single, powerful statement; we can’t really know how many of the theories ´ and arguments of the Slokav¯ arttika originated with him.